“What is the greatest experience you can have? It is the hour of the great contempt. The hour in which your happiness, too, arouses your disgust, and even your reason and your virtue.
“The hour when you say, ‘What matters my happiness? It is poverty and filth and wretched contentment. But my happiness ought to justify existence itself.’
“The hour when you say, ‘What matters my reason? Does it crave knowledge as the lion his food? It is poverty and filth and wretched contentment.’
“The hour when you say, ‘What matters my virtue? As yet it has not made me rage. How weary I am of my good and my evil! All that is poverty and filth and wretched contentment.’
“The hour when you say, ‘What matters my justice? I do not see that I am flames and fuel. But the just are flames and fuel.’
“The hour when you say, ‘What matters my pity? Is not pity the cross on which he is nailed who loves man? But my pity is no crucifixion.’
“Have you yet spoken thus? Have you yet cried thus? Oh, that I might have heard you cry thus!
“Not your sin but your thrift cries to heaven; your meanness even in your sin cries to heaven.
“Where is the lightning to lick you with its tongue? Where is the frenzy with which you should be inoculated?
“Behold, I teach you the overman: he is this lightning, he is this frenzy.”
When Zarathustra had spoken thus, one of the people cried: “Now we have heard enough about the tightrope walker; now let us see him too!” And all the people laughed at Zarathustra. But the tightrope walker, believing that the word concerned him, began his performance.
4
Zarathustra, however, beheld the people and was amazed. Then he spoke thus:
“Man is a rope, tied between beast and overman—a rope over an abyss. A dangerous across, a dangerous on-the-way, a dangerous looking-back, a dangerous shuddering and stopping.
“What is great in man is that he is a bridge and not an end: what can be loved in man is that he is an overture and a going under.
“I love those who do not know how to live, except by going under, for they are those who cross over.
“I love the great despisers because they are the great reverers and arrows of longing for the other shore.
“I love those who do not first seek behind the stars for a reason to go under and be a sacrifice, but who sacrifice themselves for the earth, that the earth may some day become the overman’s.
“I love him who lives to know, and who wants to know so that the overman may live some day. And thus he wants to go under.
“I love him who works and invents to build a house for the overman and to prepare earth, animal, and plant for him: for thus he wants to go under.
“I love him who loves his virtue, for virtue is the will to go under and an arrow of longing.
“I love him who does not hold back one drop of spirit for himself, but wants to be entirely the spirit of his virtue: thus he strides over the bridge as spirit.
“I love him who makes his virtue his addiction and his catastrophe: for his virtue’s sake he wants to live on and to live no longer.
“I love him who does not want to have too many virtues. One virtue is more virtue than two, because it is more of a noose on which his catastrophe may hang.
“I love him whose soul squanders itself, who wants no thanks and returns none: for he always gives away and does not want to preserve himself.
“I love him who is abashed when the dice fall to make his fortune, and asks, ‘Am I then a crooked gambler?’ For he wants to perish.
“I love him who casts golden words before his deeds and always does even more than he promises: for he wants to go under.
“I love him who justifies future and redeems past generations: for he wants to perish of the present.
“I love him who chastens his god because he loves his god: for he must perish of the wrath of his god.
“I love him whose soul is deep, even in being wounded, and who can perish of a small experience: thus he goes gladly over the bridge.
“I love him whose soul is overfull so that he forgets himself, and all things are in him: thus all things spell his going under.
“I love him who has a free spirit and a free heart: thus his head is only the entrails of his heart, but his heart drives him to go under.
“I love all those who are as heavy drops, falling one by one out of the dark cloud that hangs over men: they herald the advent of lightning, and, as heralds, they perish.
“Behold, I am a herald of the lightning and a heavy drop from the cloud; but this lightning is called overman.”
5
When Zarathustra had spoken these words he beheld the people again and was silent. “There they stand,” he said to his heart; “there they laugh. They do not understand me; I am not the mouth for these ears. Must one smash their ears before they learn to listen with their eyes? Must one clatter like kettledrums and preachers of repentance? Or do they believe only the stammerer?
“They have something of which they are proud. What do they call that which makes them proud? Education they call it; it distinguishes them from goatherds. That is why they do not like to hear the word ‘contempt’ applied to them. Let me then address their pride. Let me speak to them of what is most contemptible: but that is the last man.”
And thus spoke Zarathustra to the people: “The time has come for man to set himself a goal. The time has come for man to plant the seed of his highest hope. His soil is still rich enough. But one day this soil will be poor and domesticated, and no tall tree will be able to grow in it. Alas, the time is coming when man will no longer shoot the arrow of his longing beyond man, and the string of his bow will have forgotten how to whir!
“I say unto you: one must still have chaos in oneself to be able to give birth to a dancing star. I say unto you: you still have chaos in yourselves.
“Alas, the time is coming when man will no longer give birth to a star. Alas, the time of the most despicable man is coming, he that is no longer able to despise himself. Behold, I show you the last man.
“ ‘What is love? What is creation? What is longing? What is a star?’ thus asks the last man, and he blinks.
“The earth has become small, and on it hops the last man, who makes everything small. His race is as ineradicable as the flea-beetle; the last man lives longest.
“ ‘We have invented happiness,’ say the last men, and they blink. They have left the regions where it was hard to live, for one needs warmth. One still loves one’s neighbor and rubs against him, for one needs warmth.
“Becoming sick and harboring suspicion are sinful to them: one proceeds carefully. A fool, whoever still stumbles over stones or human beings! A little poison now and then: that makes for agreeable dreams. And much poison in the end, for an agreeable death.
“One still works, for work is a form of entertainment. But one is careful lest the entertainment be too harrowing. One no longer becomes poor or rich: both require too much exertion. Who still wants to rule? Who obey? Both require too much exertion.
“No shepherd and one herd! Everybody wants the same, everybody is the same: whoever feels different goes voluntarily into a madhouse.
“ ‘Formerly, all the world was mad,’ say the most refined, and they blink.
“One is clever and knows everything that has ever happened: so there is no end of derision. One still quarrels, but one is soon reconciled—else it might spoil the digestion.
“One has one’s little pleasure for the day and one’s little pleasure for the night: but one has a regard for health.
“‘We have invented happiness,’ say the last men, and they blink.”
And here ended Zarathustra’s first speech, which is also called “the Prologue”; for at this point he was interrupted by the clamor and delight of the crowd. “Give us this last man, O Zarathustra,” they shouted. “Turn us into these last men! Then we shall make you a gift of the overman!” And all the people jubilated and
clucked with their tongues.
But Zarathustra became sad and said to his heart: “They do not understand me: I am not the mouth for these ears. I seem to have lived too long in the mountains; I listened too much to brooks and trees: now I talk to them as to goatherds. My soul is unmoved and bright as the mountains in the morning. But they think I am cold and I jeer and make dreadful jests. And now they look at me and laugh: and as they laugh they even hate me. There is ice in their laughter.”
6
Then something happened that made every mouth dumb and every eye rigid. For meanwhile the tightrope walker had begun his performance: he had stepped out of a small door and was walking over the rope, stretched between two towers and suspended over the market place and the people. When he had reached the exact middle of his course the small door opened once more and a fellow in motley clothes, looking like a jester, jumped out and followed the first one with quick steps.
“Forward, lamefoot!” he shouted in an awe-inspiring voice. “Forward, lazybones, smuggler, pale-face, or I shall tickle you with my heel! What are you doing here between towers? The tower is where you belong. You ought to be locked up; you block the way for one better than yourself.” And with every word he came closer and closer; but when he was but one step behind, the dreadful thing happened which made every mouth dumb and every eye rigid: he uttered a devilish cry and jumped over the man who stood in his way. This man, however, seeing his rival win, lost his head and the rope, tossed away his pole, and plunged into the depth even faster, a whirlpool of arms and legs. The market place became as the sea when a tempest pierces it: the people rushed apart and over one another, especially at the place where the body must hit the ground.
Zarathustra, however, did not move; and it was right next to him that the body fell, badly maimed and disfigured, but not yet dead. After a while the shattered man recovered consciousness and saw Zarathustra kneeling beside him. “What are you doing here?” he asked at last. “I have long known that the devil would trip me. Now he will drag me to hell. Would you prevent him?”
“By my honor, friend,” answered Zarathustra, “all that of which you speak does not exist: there is no devil and no hell. Your soul will be dead even before your body: fear nothing further.”
The man looked up suspiciously. “If you speak the truth,” he said, “I lose nothing when I lose my life. I am not much more than a beast that has been taught to dance by blows and a few meager morsels.”
“By no means,” said Zarathustra. “You have made danger your vocation; there is nothing contemptible in that. Now you perish of your vocation: for that I will bury you with my own hands.”
When Zarathustra had said this, the dying man answered no more; but he moved his hand as if he sought Zarathustra’s hand in thanks.
7
Meanwhile the evening came, and the market place hid in darkness. Then the people scattered, for even curiosity and terror grow weary. But Zarathustra sat on the ground near the dead man, and he was lost in thought, forgetting the time. At last night came, and a cold wind blew over the lonely one.
Then Zarathustra rose and said to his heart: “Verily, it is a beautiful catch of fish that Zarathustra has brought in today! Not a man has he caught but a corpse. Human existence is uncanny and still without meaning: a jester can become man’s fatality. I will teach men the meaning of their existence—the overman, the lightning out of the dark cloud of man. But I am still far from them, and my sense does not speak to their senses. To men I am still the mean between a fool and a corpse.
“Dark is the night, dark are Zarathustra’s ways. Come, cold, stiff companion! I shall carry you where I may bury you with my own hands.”
8
When Zarathustra had said this to his heart he hoisted the corpse on his back and started on his way. And he had not taken a hundred steps when a man sneaked up to him and whispered in his ear—and behold, it was the jester from the tower. “Go away from this town, Zarathustra,” said he; “there are too many here who hate you. You are hated by the good and the just, and they call you their enemy and despiser; you are hated by the believers in the true faith, and they call you the danger of the multitude. It was your good fortune that you were laughed at; and verily, you talked like a jester. It was your good fortune that you stooped to the dead dog; when you lowered yourself so far, you saved your own life for today. But go away from this town, or tomorrow I shall leap over you, one living over one dead.” And when he had said this the man vanished; but Zarathustra went on through the dark lanes.
At the gate of the town he met the gravediggers; they shone their torches in his face, recognized Zarathustra, and mocked him. “Zarathustra carries off the dead dog: how nice that Zarathustra has become a gravedigger! For our hands are too clean for this roast. Would Zarathustra steal this bite from the devil? Well then, we wish you a good meal. If only the devil were not a better thief than Zarathustra: he will steal them both, he will gobble up both.” And they laughed and put their heads together.
Zarathustra never said a word and went his way. When he had walked two hours, past forests and swamps, he heard so much of the hungry howling of the wolves that he himself felt hungry. So he stopped at a lonely house in which a light was burning.
“Like a robber, hunger overtakes me,” said Zarathustra. “In forests and swamps my hunger overtakes me, and in the deep of night. My hunger is certainly capricious: often it comes to me only after a meal, and today it did not come all day; where could it have been?”
And at that Zarathustra knocked at the door of the house. An old man appeared, carrying the light, and asked: “Who is it that comes to me and to my bad sleep?”
“A living and a dead man,” said Zarathustra. “Give me something to eat and to drink; I forgot about it during the day. He who feeds the hungry refreshes his own soul: thus speaks wisdom.”
The old man went away, but returned shortly and offered Zarathustra bread and wine. “This is an evil region for the hungry,” he said; “that is why I live here. Beast and man come to me, the hermit. But bid your companion, too, eat and drink; he is wearier thar you are.”
Zarathustra replied: “My companion is dead; I should hardly be able to persuade him.”
“I don’t care,” said the old man peevishly. “Whoever knocks at my door must also take what I offer. Eat and be off!”
Thereupon Zarathustra walked another two hours, trusting the path and the light of the stars; for he was used to walking at night and he liked to look in the face of all that slept. But when the dawn came Zarathustra found himself in a deep forest, and he did not see a path anywhere. So he laid the dead man into a hollow tree—for he wanted to protect him from the wolves—and he himself lay down on the ground and the moss, his head under the tree. And soon he fell asleep, his body weary but his soul unmoved.
9
For a long time Zarathustra slept, and not only dawn passed over his face but the morning too. At last, however, his eyes opened: amazed, Zarathustra looked into the woods and the silence; amazed, he looked into himself. Then he rose quickly, like a seafarer who suddenly sees land, and jubilated, for he saw a new truth. And thus he spoke to his heart:
“An insight has come to me: companions I need, living ones—not dead companions and corpses whom I carry with myself wherever I want to. Living companions I need, who follow me because they want to follow themselves—wherever I want.
“An insight has come to me: let Zarathustra speak not to the people but to companions. Zarathustra shall not become the shepherd and dog of a herd.
“To lure many away from the herd, for that I have come. The people and the herd shall be angry with me: Zarathustra wants to be called a robber by the shepherds.
“Shepherds, I say; but they call themselves the good and the just. Shepherds, I say; but they call themselves believers in the true faith.
“Behold the good and the just! Whom do they hate most? The man who breaks their tables of values, the breaker, the lawbreaker; yet he is the creator.<
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“Behold the believers of all faiths! Whom do they hate most? The man who breaks their tables of values, the breaker, the lawbreaker; yet he is the creator.
“Companions, the creator seeks, not corpses, not herds and believers. Fellow creators, the creator seeks —those who write new values on new tablets. Companions, the creator seeks, and fellow harvesters; for everything about him is ripe for the harvest. But he lacks a hundred sickles: so he plucks ears and is annoyed. Companions, the creator seeks, and such as know how to whet their sickles. Destroyers they will be called, and despisers of good and evil. But they are the harvesters and those who celebrate. Fellow creators, Zarathustra seeks, fellow harvesters and fellow celebrants: what are herds and shepherds and corpses to him?
“And you, my first companion, farewell! I buried you well in your hollow tree; I have hidden you well from the wolves. But I part from you; the time is up. Between dawn and dawn a new truth has come to me. No shepherd shall I be, nor gravedigger. Never again shall I speak to the people: for the last time have I spoken to the dead.
“I shall join the creators, the harvesters, the celebrants: I shall show them the rainbow and all the steps to the overman. To the hermits I shall sing my song, to the lonesome and the twosome; and whoever still has ears for the unheard-of—his heart shall become heavy with my happiness.
“To my goal I will go—on my own way; over those who hesitate and lag behind I shall leap. Thus let my going be their going under.”
10
This is what Zarathustra had told his heart when the sun stood high at noon; then he looked into the air, questioning, for overhead he heard the sharp call of a bird. And behold! An eagle soared through the sky in wide circles, and on him there hung a serpent, not like prey but like a friend: for she kept herself wound around his neck.
The Portable Nietzsche Page 12
